Joshua 22:7

Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(7, 8) Joshua blesses the half tribe of Manasseh that dwelt on the west of Jordan.

(7) When Joshua sent them away also unto their tents, then he blessed them.—It is noteworthy that of all the tribes of Israel who followed Joshua, and remained with him, this half tribe alone is mentioned as receiving a special blessing. We cannot fail to observe that both in ancient times, and also among ourselves, the conduct of the two and a half tribes in choosing their inheritance on the east of Jordan has been regarded as laying them open to some blame. Historically, this is incorrect. God delivered the land of Sihon and Og to Israel; some one must inherit it. Again, the true eastern boundary of Palestine is not the Jordan, but the mountain range of Gilead, which parts it from the desert that lies beyond. Really the two and a half tribes were as much in Palestine as the rest, only their position does not take advantage of that wonderful miracle by which Jordan was driven back, and the Israelites were enabled to strike at the heart of their Canaanitish foes. They themselves, however, were compelled to cross the Jordan before they could obtain the nest which they seemed to have won before they crossed it—“that they without us should not be made perfect.” In the spiritual world these two and a half tribes answer to the people who received their inheritance from Moses (i.e., from the law); the others are those who received nothing until they followed Joshua, i.e., the Captain of salvation, Jesus Christ, who gives rest to all. When He came, His own people were divided, like the tribe of Manasseh. Some could not forsake Moses, a sacrifice which they thought He required of them; some gave up all, and followed Him. “Forgetting (Heb., M’nâsheh—i.e., Manasseh) the things that were behind, and reaching forth unto the things before,” they would take nothing but what He gave. These are they who receive special blessing from Him. (See Names on the Gates of Pearl—Manasseh, p. 165, &c.)

Benson Commentary

Joshua 22:7. Then he blessed them — Not only prayed for them as a friend, but blessed them as a father, in the name of the Lord, recommending them, their families, and affairs to the grace of God. It seems probable, from the manner in which this is stated, that this his blessing was peculiarly and separately given to the half-tribe of Manasseh. He was somewhat more nearly related to them than to the other two, as being an Ephraimite, and perhaps they might be more reluctant to depart than the others, as they were leaving one half of their own tribe behind them, and therefore might have more need than the others of the comfort and encouragement of his blessing.

Matthew Henry's Concise Commentary

22:1-9 Joshua dismisses the tribes with good counsel. Those who have the commandment have it in vain, unless they do the commandment; and it will not be done aright unless we take diligent heed. In particular to love the Lord our God, as the best of beings, and the best of friends; and as far as that principle rules in the heart, there will be constant care and endeavour to walk in his ways, even those that are narrow and up-hill. In every instance to keep his commandments. At all times, and in all conditions, with purpose of heart to cleave unto the Lord, and to serve him and his kingdom among men, with all our heart, and with all our soul. This good counsel is given to all; may God give us grace to take it!

Barnes' Notes on the Bible

The insertion of this explanation about the half tribe, and the repetition of Joshua's farewell, are examples of a marked characteristic of very ancient writers and of Hebrew writers as much as any - that of giving a completeness and finish to each section of their story. The Jewish historian scarcely ever quotes or reminds, but repeats so much as may be necessary to make his account of the transaction in hand fully intelligible by itself. (Compare also Joshua 13:14, Joshua 13:33; Joshua 14:3; Joshua 18:7.) It is quite possible, however, that the particulars special to Joshua 22:8, may be due to some other narrative of the whole event than that to which Joshua 22:5 belongs, and may have been interwoven by a later reviser.

Jamieson-Fausset-Brown Bible Commentary

4-7. get you unto your tents—that is, home; for their families had been left in fortified towns (Nu 32:17).

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

Now to the one half of the tribe of Manasseh Moses had given possession in Bashan,.... The kingdom of Og, see Deuteronomy 3:13,

but unto the other half thereof gave Joshua among their brethren on this side Jordan westward: of which an account is given, and the border of their lot described, Joshua 17:1,

and when Joshua sent them also unto their tents, then he blessed them; it seems as if this half tribe was separately dismissed and blessed, they being more nearly related to Joshua, who was of the tribe of Ephraim, and so had a more particular dismission and blessing; and he took his leave of them in a different and affectionate manner. Kimchi makes mention of a Derash, or Exposition of theirs, which says, that after they had taken leave they stayed two days, and returned and took leave a second time, and which he understands of them all, and not of the half tribe only; but it is plainly the half tribe that is only spoken of.

Geneva Study Bible

Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

7. Now to the one half] The repetition here of what has been already described more fully (Joshua 17:5, &c.), may seem to us superfluous. But “it agrees with the fulness, abundant in repetitions, of the ancient Hebrew style of narrative.” Keil. “A modern author will refer his readers to what he has stated elsewhere. The Jewish historian scarcely ever quotes or reminds, but repeats so much as may be necessary to make his account of the transaction in hand fully intelligible by itself.” The Speaker’s Commentary, in loc.

Pulpit Commentary

Verse 7. - Now to the one half of the tribe of Manasseh. We have here, as Keil remarks, a specimen of our author's habit of repetition. Four times do we read (Joshua 13:14, 33; Joshua 14:3; Joshua 18:7) that the Levites were to have no share in the division of the land. Four times (in Joshua 13:8; Joshua 14:3; Joshua 18:7, and here) does he repeat that the tribe of Manasseh was divided into two, and had its inheritance on either side Jordan. The same kind of repetition occurs in the narrative of the passing of the Jordan. It has been before remarked to be a characteristic of the style of the Old Testament generally, but nowhere is it found to a greater degree than in the Book of Joshua. Yet this, to which critics of the analytical school have objected as a sign of spuriousness, is in fact one of those peculiarities of style which mark the individuality of the writer. It is to inspired history what the Gospel and Epistles of St. John are to inspired theology. The form belongs to the author; the matter, at least as regards its general purport, belongs to God. A Hebrew writer, we are reminded in the 'Speaker's Commentary,' does not quote or refer to what has been already stated. If it is necessary to make his narrative clear, he repeats it. Joshua 22:7

Keil and Delitzsch Biblical Commentary on the Old Testament

Thus Joshua dismissed them with blessings. - In Joshua 22:7, the writer, for the sake of clearness, refers again to the fact that only half of Manasseh had received its inheritance from Moses in Bashan, whereas the other had received its inheritance through Joshua on the west of the Jordan (cf. Joshua 14:3, and Joshua 18:7). To us such repetitions appear superfluous; but they are closely connected with the copious breadth of the early historical style of the Hebrews, which abounded in repetitions. The verb נתן (gave) wants its object, אחזּתו or נחלתו, which may easily be supplied from the context. This interpolation involved a further repetition of the fact, that Joshua also dismissed them (the Manassites of the other side) with a blessing, in order that the words might be appended with which Joshua dismissed the two tribes and a half to their homes, namely, the admonition to share the rich booty which they had accumulated with their brethren at home, in accordance with the instructions which Moses had given them with reference to the war with the Midianites (Numbers 31:25.).